These are the great marks of the Holy Spirit's presence. Put the

These are the great marks of the Holy Spirit's presence. Put the

I hope you will not tell me you do not know what the marks of the Spirit are. I have described them plainly. I now repeat them briefly, and press them on your attention.

1. The Spirit quickens men's hearts.

2. The Spirit teaches men's minds.

3. The Spirit leads to the Word.

4. The Spirit convinces of sin.

5. The Spirit draws to Christ.

6. The Spirit sanctifies.

7. The Spirit makes people spiritually minded.

8. The Spirit produces inward conflict.

9. The Spirit makes people love the brethren.

10. The Spirit teaches to pray.

These are the great marks of the Holy Spirit's presence. Put the question to your conscience like a man—Has the Spirit done anything of this kind for your soul?

I charge you not to let many days pass away without trying to answer my question. I summon you, as a faithful watchman knocking at the door of your heart, to bring the matter to an outcome. We live in an old, worn-out, sin-laden world. Who can tell what "a day may bring forth?" Who shall live to see another year? Have you the Spirit? (Prov. 27:1.)

(b) Would you know, in the next place, what is the grand defect of the Christianity of our times? Listen to me, and I will tell you.

The grand defect I speak of is simply this—that the Christianity of many people is not real Christianity at all. I know that such an opinion sounds hard and shockingly uncharitable. I cannot help that —I am satisfied that it is sadly true. I only want people's Christianity to be that of the Bible; but I doubt exceedingly, in many cases, whether it is so.

There are multitudes of English people, I believe, who go to church or chapel every Sunday merely as a form. Their fathers or mothers went, and so they go; it is the fashion of the country to go, and so they go; it is the custom to attend a religious service and hear a sermon, and so they go. But as to real, vital, saving religion--they neither know nor care anything about it. They can give no account of the distinctive doctrines of the Gospel. Justification, and regeneration, and sanctification, are "words and names" which they cannot explain. They may have a sort of vague idea that they ought to go to the Lord's Table, and may be able to say a few vague words about Christ—but they have no intelligent notion of the way of salvation. As to the Holy Spirit, they can scarcely say more about Him than that they have heard His name.

Now, if any reader of this paper is conscious that his religion is such as I have described, I will only warn him affectionately to remember that such religion is utterly useless. It will neither save, comfort, satisfy, nor sanctify his soul. And the plain advice I give him is to change it for something better without delay. Remember my words. It will not do at the last.

(c) Would you know, in the next place, one truth in the Gospel about which we need to be specially jealous in this day. Listen, and I will tell you.

The truth which I have in view is the truth about the work of the Holy Spirit. All truth no doubt is constantly assailed by Satan. I have no desire for a moment to exaggerate the office of the Spirit—and to exalt Him above the Sun and Center of the Gospel—Jesus Christ. But

I do believe that, next to the priestly office of Christ, no truth in the present day is so frequently lost sight of, and so deceitfully assailed, as the work of the Spirit. Some injure it by ignorant neglect—their talk is all about Christ. They can tell you something about "the Savior;" but if you ask them about that inward work of the Spirit which all who really know the Savior experience, they have not a word to say.

Some injure the work of the Spirit by taking it all for granted. Membership of the Church, participation of the Sacraments, become their substitutes for conversion and spiritual regeneration. Some injure the work of the Spirit by confounding it with the action of natural conscience. According to this low view, none but the most hardened and degraded of mankind are destitute of the Holy Spirit. Against all such departures from the truth let us watch and be on our guard. Let us beware of leaving the proportion of Gospel statements. Let one of our chief watchwords in the present day be—No salvation without the inward work of the Spirit! No inward work of the Holy Spirit unless it can be seen, felt, and known! No saving work of the Spirit which does not show itself in repentance towards God, and living faith towards Jesus Christ!

(d) Would you know, in the next place, the reason why we, who are ministers of the Gospel, never despair of anyone who hears us so long as he lives? Listen, and I will tell you.

We never despair, because we believe the power of the Holy Spirit. We might well despair when we look at our own performances—we are often sick of ourselves! We might well despair when we look at some who belong to our congregations—they seem as hard and insensible as the nether mill-stone. But we remember the Holy Spirit, and what He has done; we remember the Holy Spirit, and consider that He has not changed. He can come down like fire and melt the hardest hearts! He can convert the worst man or woman among our hearers, and mold their whole character into a new

shape. And so we preach on. We hope, because of the Holy Spirit. Oh, that our hearers would understand that the progress of true religion depends "not on might or on power," but on the Lord's Spirit! Oh, that many of them would learn to lean less on ministers, and to pray more for the Holy Spirit! Oh, that all would learn to expect less from schools, and tracts, and ecclesiastical machinery, and, while using all means diligently, would seek more earnestly for the outpouring of the Spirit. (Zech. 4:6.)

(e) Would you know, in the next place, what you ought to do, if your conscience tells you you have not the Spirit? Listen, and I will tell you.

If you have not the Spirit, you ought to go at once to the Lord Jesus Christ in prayer, and beseech Him to have mercy on you, and send you the Spirit. I have not the slightest sympathy with those who tell people to pray for the Holy Spirit in the first place, in order that they may go to Christ in the second place. I see no warrant of Scripture for saying so. I only see that if people feel they are needy, perishing sinners, they ought to apply first and foremost, straight and direct, to Jesus Christ. I see that He Himself says, "If any man thirsts, let him come unto Me and drink." (John 7:37.) I know that it is written, "He has received gifts for men, even for the rebellious, that the Lord God might dwell among them." (Psal. 68:18.) I know it is His special office to baptize with the Holy Spirit, and that "in Him all fullness dwells." I dare not pretend to be more systematic than the Bible. I believe that Christ is the meeting place between God and the soul, and my first advice to anyone who wants the Spirit must always be, "Go to Jesus, and tell your need to Him!" (Col. 1:19.)

Furthermore I would say, if you have not the Spirit, you must be diligent in attending those means of grace through which the Spirit works. You must regularly hear that Word, which is His sword; you must habitually attend those assemblies where His presence is promised. You must, in short, be found in the way of the Spirit, if you want the Spirit to do you good. Blind Bartimeus would never have

received sight had he sat lazily at home, and not come forth to sit by the wayside. Zaccheus might never have seen Jesus and become a son of Abraham, if he had not run before and climbed up into the sycamore tree. The Spirit is a loving and good Spirit. But he who despises means of grace resists the Holy Spirit.

Remember these two things. I firmly believe that no man ever acted honestly and perseveringly on these two pieces of advice who did not, sooner or later, have the Spirit.

(f) Would you know, in the next place, what you ought to do, if you stand in doubt about your own state, and cannot tell whether you have the Spirit? Listen, and I will tell you.

If you stand in doubt whether you have the Spirit, you ought to examine calmly whether your doubts are well-founded. There are many true believers, I fear, who are destitute of any firm assurance as to their own state—doubting is their life. I ask such people to take their Bibles down, and consider quietly the grounds of their concerns. I ask them to consider whence came their sense of sin, however feeble—their love to Christ, however faint—their desire after holiness, however weak—their pleasure in the company of God's people—their inclination to prayer and the Word? Whence came these things, I say? Did they come from your own heart? Surely not! Sinful human nature bears no such fruit. Did they come from the devil? Surely not! Satan does not wage war against Satan. Whence then, I repeat, did these things come? I warn you to beware lest you grieve the Holy Spirit by doubting the truth of His operations. I tell you it is high time for you to reflect whether you have not been expecting an 'inward perfection' which you had no right to expect, and at the same time thanklessly undervaluing a real work which the Holy Spirit has actually wrought in your souls.

A great statesman once said that if a foreigner visited England, for the first time, with his eyes bandaged and his ears open—hearing everything—but seeing nothing—he might well suppose that England

was on the road to ruin; so many are the murmurings of the English people. And yet if that same foreigner came to England with his ears stopped and his eyes open—seeing everything and hearing nothing— he would probably suppose that England was the most wealthy and flourishing country in the world, so many are the signs of prosperity that he would see.

I am often disposed to apply this remark to the case of doubting Christians. If I believed all they say of themselves I would certainly think they were in a bad state. But when I see them living as they do —hungering and thirsting after righteousness, poor in spirit, desiring holiness, loving the name of Christ, keeping up habits of Bible reading and prayer—when I see these things I cease to be afraid. I trust my eyes more than my ears. I see manifest marks of the Spirit's presence, and I only grieve that they should refuse to see them themselves. I see the devil robbing them of their peace, by instilling these doubts into their minds, and I mourn that they should injure themselves by believing him. Some professors, without controversy, may well doubt whether they "have the Spirit," for they have no signs of grace about them. But many nurse up a habit of doubt in their minds for which they have no cause, and of which they ought to be ashamed.

(g) Would you know, last of all, what you ought to do, if you really have the Spirit. Listen to me, and I will tell you.

If you have the Spirit, seek to be "filled with the Spirit." (Ephes. 5:18.) Drink deep of the living waters. Do not be content with a little religion. Pray that the Spirit may fill every corner and chamber of your heart, and that not an inch of room may be left in it for the world and the devil.

If you have the Spirit, "grieve not the Spirit." (Ephes. 4:30.) It is easy for believers to weaken their sense of His presence, and deprive themselves of His comfort. Little sins not mortified, little bad habits of temper or of tongue not corrected, little compliances with the

world, are all likely to offend the Holy Spirit. Oh, that believers would remember this! There is far more of "heaven on earth" to be enjoyed than many of them attain to—and why do they not attain to it? They do not watch sufficiently over their daily ways, and so the Spirit's work is damped and hindered. The Spirit must be a thoroughly sanctifying Spirit if He is to be a comforter to your soul.

If you have the Spirit, labor to bring forth all the fruits of the Spirit. "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires." (Galatians 5:22-24)

Read over the list which the Apostle has drawn out, and see that not one of these fruits is neglected. Oh, that believers would seek for more "love," and more "joy!" Then would they do more good to all people; then would they feel happier themselves; then would they make religion more beautiful in the eyes of the world!

I commend the things that I have written to the serious attention of every reader of these pages. Let them not have been written in vain. Join with me in praying that the Spirit may be poured out from on high with more abundant influence than He has ever been yet. Pray that He may be poured out on all believers, at home and abroad, that they may be more united and more holy. Pray that He may be poured out on Jews, Muhammadans, and Heathen, that many of them may be converted.

Pray that He may be poured out on Roman Catholics, and especially in Italy and Ireland. Pray that He may be poured out on your own country, and that it may be spared the judgments it deserves. Pray that He may be poured out on all faithful ministers and missionaries, and that their numbers may be increased an hundredfold. Pray, above all, that He may be poured out, in abundant power, on your own soul--that if you know not the truth, you may be taught to know it, and that if you know it, you may know it better.

Conversion

"Repent therefore, and be converted." Acts 3:19

"I assure you, unless you are converted and become like children, you will never enter the kingdom of heaven." Matthew 18:3

The subject which forms the title of this paper is one which touches all mankind. It ought to come home to all ranks and classes, high or low, rich or poor, old or young, gentle or simple. Anyone may get to heaven without money, rank, or learning. No one, however wise, wealthy, noble, or beautiful, will ever get to heaven without conversion.

There are six points of view in which I wish to consider the subject of this paper. I will try to show that conversion is—

I. A Scriptural thing

II. A real thing

III. A necessary thing

IV. A possible thing

V. A happy thing

VI. A thing that may be seen

I. Let me show, in the first place, that conversion is a SCRIPTURAL thing.

I mean by this, that conversion is a thing plainly mentioned in the Bible. This is the first point we have to ascertain about anything in religion. It matters nothing who says a thing, and declares it to be religious truth; it matters nothing whether we like or dislike a doctrine. Is it in the Bible? That is the only question. If it is, we have no right to refuse it. If we reject a Bible truth because we do not like it, we do so at the peril of our souls, and might as well become infidels at once. This is a principle which ought never to be forgotten.

Let us turn to the Bible. Hear what David says, "The law of the Lord is perfect, converting the soul", "Sinners shall be converted unto You." (Psalm 19:7; 51:13.) Hear what our Lord Jesus Christ says, "Except you be converted, and become as little children, you shall not enter into the kingdom of heaven." (Matt. 18:3.) Hear what Peter says, "Repent, and be converted, that your sins may be blotted out." (Acts 3:19.) Hear what James says, "He which converts the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." (James 5:20.)

I could easily add to this Scriptural evidence. I could quote many passages in which the idea of conversion is contained, though the word itself is not used. To be renewed—to be transformed—to be created anew—to be raised from the dead—to be illuminated—to pass from death to life—to be born again—to put off the old man and put on the new man—all these are Scriptural expressions, which mean the same thing as conversion. They are all the same thing, seen from a different point of view. But enough is as good as a feast, in these matters. There can be no doubt of the truth of my first position—that conversion is a Scriptural thing. It is not a mere device of man's invention—it is in the Bible.

You may tell me, perhaps, that you do not care for "texts." You may say that you are not accustomed to make single texts decide questions in your religion. If this is your case, I am sorry for you. Our Lord Jesus Christ and His apostles used to quote single texts frequently, and to make everything in their arguments hinge upon

them. One plain text with them was sufficient to settle a point. Is it not a serious matter, that while the Lord Jesus and His apostles made such use of single texts, you do not care for them?

I entreat every reader of these pages to beware of ignorant prejudices on religious subjects. I have known people to find fault with doctrines and opinions as enthusiastic, fanatical, and absurd, in total ignorance that they were finding fault with Scripture itself! They have given sad proof that they spoke of things which they did not understand, and that they knew nothing, comparatively, of the contents of the Bible. It is recorded that, in Somersetshire, one hundred years ago, a great preacher was summoned before the magistrates for swearing in the pulpit. He had used in his sermon the well-known text, "He who believes not shall be damned" (Mark 16:16); and the constable was so ignorant that he did not know the preacher was quoting God's Word! I myself remember a lady of rank being very indignant, because a speaker at a Missionary meeting described the heathen as "having no hope." And yet the speaker had only used the very expression used by Paul, in describing the state of the Ephesians before the Gospel came to them! (Ephes. 2:12.) Beware of making a like mistake. Take care that you do not expose your own ignorance by talking against conversion. Search the Scriptures. Conversion is a scriptural thing.

II. Let me show, in the second place, that conversion is a REAL thing.

I feel it very needful to say something about this point. We live in an age of shams, cheats, deceptions, and impositions. It is an age of white-wash, varnish, lacquer, and veneer. It is an age of plaster, plating and gilding. It is an age of adulterated food, paste diamonds, false weights and measures, unsound timber, and shoddy clothing. It is an age of wind-bags, and whitened sepulchers, and cymbals in religion. I can hardly wonder that many regard all Christian professors as suspicious characters, if not hypocrites, and deny the reality of any such thing as conversion.

Still, notwithstanding all that such people may say, I assert confidently, that there is such a thing as conversion. There are to be seen among people, every here and there, unmistakable cases of a complete turning round of heart, character, tastes, and life—cases which deserve no other name than that of conversion. I say that when a man turns right round from sin to God—from worldliness to holiness—from self-righteousness to self-distrust—from carelessness about religion to deep repentance—from unbelief to faith—from indifference to Christ to strong love to Christ—from neglect of prayer and the Bible, to a diligent use of all means of grace—I say boldly, that such a man is a converted man. When a man's heart is turned upside down in the way I have described, so that he loves what he once hated, and hates what he once loved, I say boldly, that it is a case of conversion. To deny it, is mere obstinacy and affectation. Such a change can be described in no other way. By far the most suitable name that can be given to it is the Scriptural name— conversion.

Of such changes the Bible gives many unmistakable patterns. Let anyone read attentively the histories of Manasseh king of Judah, of Matthew the apostle, of the woman of Samaria, of Zaccheus the publican, of Mary Magdalene, of Saul of Tarsus, of the Philippian jailer, of Lydia the purple seller, of the Jews to whom Peter preached on the day of Pentecost, of the Corinthians to whom Paul preached. (2 Chron. 33:1-19. Matt. 9:9. John 4:1-29. Luke 19:1-10; 8:2. Acts 9:122; 16:14-34; 2:37-41. 1 Cor. 6:9-11.) In every one of these cases there was a mighty change. What can that change be called but conversion?

Of such changes the history of the Church in every age can supply many well-known examples. Let anyone study the life of Augustine, of Martin Luther, of Hugh Latimer, of John Bunyan, of Colonel Gardiner, of John Newton, of Thomas Scott. In everyone of these lives he will find a description of a mighty turning of heart, opinion, and conduct, towards God. What can that turning be called better than conversion?

Of such changes every man's own neighborhood and circle of acquaintances will furnish many specimens. Let any honest-minded person of observation look around him, and consider what I assert. Let him deny, if he can, that he can put his finger on men and women of his own age and standing, who are now utterly unlike what they once were in the matter of religion. About their own souls, and the importance of being saved—about sin, and God, and Christ, and repentance, and faith, and holiness—about Bible-reading, and praying—about all these things they are completely changed. I challenge any sensible man to deny that he knows such people. They are to be met with here and there in every part of the kingdom. Once more I ask, what can such changes be called but conversions?

I feel almost ashamed to dwell so long on this point. It seems like spending time in proving that two plus two make four, or that the sun rises in the east. But, alas, there are too many people who will allow nothing, and will dispute everything, in religion! They know that they are not yet converted themselves, and they therefore try hard to make out that nobody was ever converted at all! I trust I have given a sufficient answer to all such people. I have shown you that conversion is a real true thing.

III. Let me show, in the third place, that conversion is a NECESSARY thing.

This is a point of great importance. Some worthy people are ready enough to admit that conversion is a Scriptural truth and a reality— but not a thing which needs to be pressed on most English people. The heathen, they grant, need conversion. Even the thieves, and fallen characters, and inhabitants of jails, they allow, may require conversion. But to talk of conversion being necessary for Churchgoing people, is to talk of things which they cannot see at all. "Such people may, in some cases, need a little stirring up and amendment. They may not be quite as good as they ought to be—it would be better if they attended more to religion; but you have no right to say they

need conversion! It is uncharitable, harsh, narrow-minded, bitter, wrong, to tell them they require conversion!"

This sadly common notion is a complete delusion. It is a pure invention of man's, without a scrap of foundation in God's Word. The Bible teaches expressly that the change of heart, called conversion, is a thing absolutely needed by everyone. It is needed because of the total corruption of human nature. It is needed because of the condition of every man's natural heart. All people born into the world, of every rank and nation, must have their hearts changed between the cradle and the grave, before they can go to heaven. All, all people, without exception, must be converted.

Without conversion of heart we cannot serve God on earth. We have naturally neither faith, nor fear, nor love, toward God and His Son Jesus Christ. We have no delight in His Word. We take no pleasure in prayer or communion with Him. We have no enjoyment in His ordinances, His house, His people, or His day. We may have a form of Christianity, and keep up a round of ceremonies and religious performances. But without conversion we have no more heart in our religion than a brick or a stone. Can a dead corpse serve God? We know it cannot. Well, without conversion we are dead toward God.

Look round the congregation with which you worship every Sunday. Mark how little interest the great majority of them take in what is going on. Observe how listless, and apathetic, and indifferent, they evidently are about the whole affair. It is clear their hearts are not there! They are thinking of something else, and not of religion. They are thinking of business, or money, or pleasure, or worldly plans, or bonnets, or gowns, or new dresses, or amusements. Their bodies are there—but not their hearts. And what is the reason? What is it they all need? They need conversion. Without it they only come to church for fashion and form's sake, and go away from church to serve the world or their sins.

But this is not all. Without conversion of heart we could not enjoy heaven, if we got there. Heaven is a place where holiness reigns supreme, and sin and the world have no place at all. The company will all be holy; the employments will all be holy; it will be an eternal Sabbath-day. Surely if we go to heaven, we must have a heart in tune and able to enjoy it, or else we shall not be happy. We must have a nature in harmony with the element we live in, and the place where we dwell. Can a fish be happy out of water? We know it cannot. Well, without conversion of heart we could not be happy in heaven.

Look round the neighborhood in which you live, and the people with whom you are acquainted. Think what many of them would do if they were cut off forever from money, and business, and newspapers, and cards, and balls, and races, and hunting, and shooting, and worldly amusements! Would they like it? Think what they would feel if they were shut up forever with Jesus Christ, and saints, and angels! Would they be happy? Would the eternal company of Moses, and David, and Paul, be pleasant to those who never take the trouble to read what those holy men wrote? Would heaven's everlasting praise suit the taste of those who can hardly spare a few minutes in a week for private religion, even for prayer? There is but one answer to be given to all these questions. We must be converted before we can enjoy heaven. Heaven would be no heaven to any child of Adam without conversion.

Let no man deceive us. There are two things which are of absolute necessity to the salvation of every man and woman on earth. One of them is the mediatorial work of Christ for us—His atonement, satisfaction, and intercession. The other is the converting work of the Spirit in us—His guiding, renewing, and sanctifying grace. We must have both a title and a heart for heaven. Sacraments are not necessary to salvation—a man may be saved without them, like the penitent thief. An interest in Christ and conversion are absolutely necessary—without them no one can possibly be saved. All, all alike, high or low, rich or poor, old or young, gentle or simple, churchmen or dissenters, baptized or unbaptized, all must be converted or

perish. There is no salvation without conversion. It is a necessary thing.

IV. Let me now show, in the fourth place, that conversion is a POSSIBLE thing.

I think I know the feelings which come across many people's minds, when they read the things which I am writing in this paper. They take refuge in the idea that such a change as conversion is quite impossible, except for a favored few. "It is all very well," they argue, "for parsons to talk of conversion; but the thing cannot be done; we have work to mind, families to provide for, business to attend to. It is no use expecting miracles now. We cannot be converted." Such thoughts are very common. The devil loves to put them before us, and our own lazy hearts are only too ready to receive them—but they will not stand examination. I am not afraid to lay it down that conversion is a possible thing. If it were not so, I would not say another word.

In saying this, however, I would be sorry to be mistaken. I do not for a moment mean that anyone can convert himself, change his own heart, take away his own corrupt nature, put in himself a new spirit. I mean nothing of the kind. I would as soon expect the dry bones in Ezekiel's vision to give themselves life. (Ezek. 37:3.) I only mean that there is nothing in Scripture, nothing in God, nothing in man's condition, which warrants anyone in saying, "I can never be converted." There lives not the man or woman on earth of whom it could be said, "their conversion is an impossibility." Anyone, however sinful and hardened, anyone may be converted.

Why do I speak so confidently? How is it that I can look round the world, and see the desperate wickedness that is in it, and yet despair of no living man's soul? How is it that I can say to anyone, however hard, fallen, and bad, "Your case is not hopeless—you, even you, may be converted?" I can do it because of the things contained in Christ's

Gospel. It is the glory of that Gospel that under it nothing is impossible.

Conversion is a possible thing, because of the almighty power of our Lord Jesus Christ. In Him is life. In His hand are the keys of death and hell. He has all power in heaven and earth. He quickens whom He will. (John 1:4; Rev. 1:18; Matt. 28:18; John 5:21.) It is as easy to Him to create new hearts out of nothing, as it was to create the world out of nothing. It is as easy to Him to breathe spiritual life into a stony, dead heart, as it was to breathe natural life into the clay of which Adam was formed, and make him a living man. There was nothing He could not do on earth. Wind, sea, disease, death, the devil—all were obedient to His word. There is nothing that He cannot do in heaven at God's right hand. His hand is as strong as ever—His love is as great as ever. The Lord Jesus Christ lives, and therefore conversion is not impossible.

But beside this, conversion is a possible thing, because of the almighty power of the Holy Spirit, whom Christ sends into the hearts of all whom He undertakes to save. The same divine Spirit who cooperated with the Father and Son in the work of creation, cooperates specially in the work of conversion. It is He who conveys life from Christ, the great Fountain of Life, into the hearts of sinners. He who moved on the face of the waters before those wonderful words were spoken, "Let there be light," is He who moves over sinners' souls, and takes their natural darkness away. Great indeed is the invisible power of the Holy Spirit! He can soften that which is hard. He can bend that which is stiff and stubborn. He can give eyes to the spiritually blind, ears to the spiritually deaf, tongues to the spiritually mute, feet to the spiritually lame, warmth to the spiritually cold, knowledge to the spiritually ignorant, and life to the spiritually dead. "None teaches like Him!" (Job 36:22.) He has taught thousands of ignorant sinners, and never failed to make them "wise unto salvation." The Holy Spirit lives, and therefore conversion is never impossible.

What can you say to these things? Away with the idea forever that conversion is not possible. Cast it behind you—it is a temptation of the devil. Look not at yourself, and your own weak heart—for then you may well despair. Look upward at Christ, and the Holy Spirit, and learn that with them nothing is impossible. Yes! the age of spiritual miracles is not yet past! Dead souls in our congregations can yet be raised; blind eyes can yet be made to see; speechless prayerless tongues can yet be taught to pray. No one ought ever to despair. When Christ has left heaven, and laid down His office as the Savior of sinners—when the Holy Spirit has ceased to dwell in hearts, and is no longer God—then, and not until then, men and women may say, "We cannot be converted." Until then, I say boldly, conversion is a possible thing. If people are not converted, it is because they "will not come to Christ for life." (John 5:40.) Conversion is possible.

V. Let me show, in the fifth place, that conversion is a HAPPY thing.

I shall have written in vain if I leave this point untouched. There are thousands, I firmly believe, who are ready to admit the truth of all I have said hitherto. Scriptural, real, necessary, possible—all this they willingly allow conversion to be. "Of course," they say, "we know it is all true. People ought to be converted." But will it increase a man's happiness to be converted? Will it add to a man's joys, and lessen his sorrows, to be converted? Here alas, is a point at which many stick fast. They have a secret, lurking fear, that if they are converted they must become melancholy, miserable, and low-spirited. Conversion and a sour face—conversion and a gloomy brow—conversion and an ill-natured readiness to snub young people, and put down all mirth— conversion and a sorrowful countenance—conversion and sighing and groaning—all these are things which they seem to think must go together! No wonder that such people shrink from the idea of conversion!

The notion I have just described is very common and very mischievous. I desire to protest against it with all my heart, and soul,

and mind, and strength. I assert without hesitation, that the conversion described in Scripture is a happy thing and not a miserable one; and that if converted people are not happy, the fault must be in themselves. The happiness of a true Christian, no doubt, is not quite of the same sort as that of a worldly man. It is a calm, solid, deep flowing, substantial joy. It is not made up of excitement, levity, and boisterous spasmodic mirth. It is the sober, quiet joy of one who does not forget death, judgment, eternity, and a world to come, even in his chief mirth. But in the main I am confident the converted man is the happiest man.

What says the Scripture? How does it describe the feelings and experience of people who have been converted? Does it give any countenance to the idea that conversion is a sorrowful and melancholy thing? Let us hear what Levi felt, when he had left the receipt of custom to follow Christ. We read that "he made a great feast in his own house," as if it was an occasion of gladness. (Luke 5:29.) Let us hear what Zaccheus the publican felt, when Jesus offered to come to his house. We read that "he received Him joyfully." (Luke 19:6.) Let us hear what the Samaritans felt, when they were converted through Philip's preaching. We read that "there was great joy in that city." (Acts 8:8.) Let us hear what the Ethiopian eunuch felt in the day of his conversion. We read that "he went on his way rejoicing." (Acts 8:39.) Let us hear what the Philippian jailer felt in the hour of his conversion. We read that "he rejoiced, believing in God with all his house." (Acts 16:34) In fact the testimony of Scripture on this subject is always one and the same. Conversion is always described as the cause of joy and not of sorrow, of happiness and not of misery.

The plain truth, is that people speak ill of conversion because they know nothing really about it. They run down converted men and women as unhappy, because they judge them by their outward appearance of calmness, gravity, and quietness, and know nothing of their inward peace. They forget that it is not those who boast most of

their own performances who do most, and it is not those who talk most of their happiness who are in reality the happiest people.

A converted man is happy, because he has peace with God. His sins are forgiven; his conscience is free from the sense of guilt—he can look forward to death, judgment, and eternity, and not feel afraid. What an immense blessing to feel forgiven and free! He is happy because he finds order in his heart. His passions are controlled, his affections are rightly directed. Everything in his inner man, however weak and feeble, is in its right place, and not in confusion. What an immense blessing order is! He is happy, because he feels independent of circumstances. Come what will, he is provided for— sickness, and losses, and death, can never touch his treasure in heaven, or rob him of Christ. What a blessing to feel independent! He is happy, because he feels ready. Whatever happens he is somewhat prepared—the great business is settled; the great concern of life is arranged. What a blessing to feel ready! These are indeed true springs of happiness. They are springs which are utterly shut up and sealed to an unconverted man. Without forgiveness of sins, without hope for the world to come, dependent on this world for comfort, unprepared to meet God, he cannot be really happy. Conversion is an essential part of true happiness.

Settle it in your mind today that the friend who labors for your conversion to God is the best friend that you have. He is a friend not merely for the life to come—but for the life that now is. He is a friend to your present comfort as well as to your future deliverance from hell. He is a friend for time as well as for eternity. Conversion is a happy thing.

VI. Let me now show you, in the last place, that conversion is a thing that may be SEEN.

This is a part of my subject which ought never to be overlooked. Well would it be for the Church and the world, if in every age it had received more attention. Thousands have turned away in disgust

from Christianity, because of the wickedness of many who profess it. Hundreds have caused the very name of conversion to stink, by the lives they have lived after declaring themselves converted. They have fancied that a few spasmodic sensations and convictions were the true grace of God. They have imagined themselves converted, because their animal feelings were excited. They have called themselves "converts" without the slightest right or title to that honored name. All this has done immense harm, and it is doing peculiar harm in the present day. The times demand a very clear assertion of the great principle—that true conversion is a thing that can always be seen.

I admit fully that the manner of the Spirit's working is invisible. It is like the wind. It is like the attractive power of the magnet. It is like the influence of the moon upon the tides. There is something about it far beyond the reach of man's eyes or understanding. But while I admit this decidedly, I maintain no less decidedly that the effects of the Spirit's work in conversion will always be seen. Those effects may be weak and feeble at first—to the natural man they may hardly be visible, and not understood. But effects there always will be—some fruit will always be seen where there is true conversion. Where no effect can be seen, there you may be sure there is no grace. Where no visible fruit can be found, there you may be sure is no conversion.

Does anyone ask me what we may expect to see in a true conversion? I reply, There will always be something seen in a converted man's character, and feelings, and conduct, and opinions, and daily life. You will not see in him perfection; but you will see in him something peculiar, distinct, and different from other people. You will see him hating sin, loving Christ, following after holiness, taking pleasure in his Bible, persevering in prayer. You will see him penitent, humble, believing, temperate, charitable, truthful, good-tempered, patient, upright, honorable, kind. These, at any rate, will be his aims—these are the things which he will follow after, however short he may come of perfection. In some converted people you will see these things

more distinctly, in others less. This only I say, wherever there is conversion, something of this kind will be seen.

I care nothing for a conversion which has neither marks nor evidences to show. I shall always say, "Give me some marks if I am to think you are converted. Show me your conversion without any marks, if you can! I do not believe in it. It is worth nothing at all." You may call such doctrine legal if you please. It is far better to be called legal than to be an Antinomian. Never, never, will I allow that the blessed Spirit can be in a man's heart, when no fruit of the Spirit can be seen in his life. A conversion which allows a man to live in sin, to lie, and drink, and swear, is not the conversion of the Bible. It is a counterfeit conversion, which can only please the devil, and will lead the man who is satisfied with it, not to heaven—but to hell.

Let this last point sink down into your heart and never be forgotten. Conversion is not only a Scriptural thing, a real thing, a necessary thing, a possible thing, and a happy thing—there remains one more grand characteristic about it—it is a thing that will always be seen.

APPLICATION

And now let me wind up this paper by a few plain appeals to the consciences of all who read it. I have tried to the best of my power to unfold and explain the nature of conversion. I have endeavored to set it forth in every point of view. Nothing remains but to try to bring it home to the heart of everyone into whose hands this book may fall.

(1) First of all, I urge every reader of this paper to find out whether he is converted. I am not asking about other people. The heathen no doubt need conversion. The unhappy inhabitants of jails and reformatories need conversion. There may be people living near your own house who are open sinners and unbelievers, and need conversion. But all this is beside the question. I ask—Are you converted yourself?

Are you converted? It is no reply to tell me that many people are hypocrites and false professors. It is no argument to say that there are many sham revivals, and mock conversions. All this may be very true—but the abuse of a thing does not destroy the use of it. The circulation of bad money is no reason why there should not be good coin. Whatever others may be—Are you converted yourself?

Are you converted? It is no answer to tell me that you go to church or chapel, and have been baptized and admitted to the Table of the Lord. All this proves little—I could say as much for Judas Iscariot, Demas, Simon Magus, Ananias, and Sapphira. The question is still not answered. Is your heart changed? Are you really converted to God?

(2) In the next place, I urge every reader of this book who is not converted, never to rest until he is. Make haste awake to know your danger. Escape for your life! Flee from the wrath to come! Time is short! Eternity is near! Life is uncertain! Judgment is sure! Arise and call upon God. The throne of grace is yet standing—the Lord Jesus Christ is yet waiting to be gracious. The promises of the Gospel are wide, broad, full, and free—lay hold upon them this day. Repent, and believe the Gospel—repent, and be converted. Rest not, rest not, rest not, until you know and feel that you are a converted man.

(3) In the last place, I offer a word of exhortation to every reader who has reason to think that he has gone through that blessed change of which I have been speaking in this paper. You can remember the time when you were not what you are now. You can remember a time in your life when old things passed away, and all things became new. To you also I have something to say. Allow the word of friendly counsel, and lay it to heart.

(a) Do you think that you are converted? Then give all diligence to make your calling and conversion sure. Leave nothing uncertain that concerns your immortal soul. Labor to have the

witness of the Spirit with your spirit, that you are a child of God. Assurance is to be had in this world, and assurance is worth the seeking. It is good to have hope—it is far better to feel sure.

(b) Do you think that you are converted? Then do not expect impossibilities in this world. Do not suppose the day will ever come when you will find no weak point in your heart, no wanderings in private prayer, no distraction in Bible-reading, no cold desires in the public worship of God, no flesh to mortify, no devil to tempt, no worldly snares to make you fall. Expect nothing of the kind. Conversion is not perfection! Conversion is not heaven! The old man within you is yet alive—the world around you is yet full of danger; the devil is not dead. Remember at your best, that a converted sinner is still a poor weak sinner, needing Christ every day. Remember this, and you will not be disappointed.

(c) Do you think that you are converted? Then labor and desire to grow in grace every year that you live. Look not to the things behind; be not content with old experience, old grace, old attainments in religion. Desire the sincere milk of the Word, that you may grow thereby. (1 Pet. 2:2.) Entreat the Lord to carry on the work of conversion more and more in your soul, and to deepen spiritual impressions within you. Read your Bible more carefully every year— watch over your prayers more jealously every year. Beware of becoming sleepy and lazy in your religion. There is a vast difference between the lowest and the highest forms in the school of Christ. Strive to get on in knowledge, faith, hope, charity, and patience. Let your yearly motto be, "Onward, Forward, Upward!" to the last hour of your life.

(d) Do you think you are converted? Then show the value you place on conversion by your diligence in trying to do good to others. Do you really believe it is a dreadful thing to be an unconverted man? Do you really think that conversion is an unspeakable blessing? Then prove it, prove it, prove it, by constant zealous efforts to promote the conversion of others. Look around the

neighborhood in which you live—have compassion on the multitudes who are yet unconverted. Be not content with getting them to come to your church or chapel; aim at nothing less than their entire conversion to God. Speak to them, read to them, pray for them, stir up others to help them. But never, never—if you are a converted man, never be content to go to heaven alone!

The Heart

"Give me your heart." Proverbs 23:26

"Your heart is not right in the sight of God." Acts 8:21

The heart is the main thing in true religion. I make no excuse for asking the special attention of my readers, while I try to say a few things about the heart.

The head is not the principal thing. You may know the whole truth as it is in Jesus, and consent that it is good. You may be clear, correct, and sound in your religious opinions. But all this time you may be walking in the broad way which leads to destruction. It is your heart which is the main point. "Is your heart right in the sight of God?"

Your outward life may be moral, decent, respectable, in the eyes of people. Your minister, and friends, and neighbors, may see nothing very wrong in your general conduct. But all this time you may be hanging on the brink of everlasting ruin. It is your heart which is the main thing. Is that heart right in the sight of God?

Wishes and desires are not enough to make a Christian. You may have many good feelings about your soul. You may, like Balaam, long

to "die the death of the righteous." (Num. 23:10.) You may sometimes tremble at the thought of judgment to come, or be melted to tears by the tidings of Christ's love. But all this time you may be slowly drifting downward into hell. It is your heart which is the main thing. Is that heart right in the sight of God?

There are three things which I propose to do in order to impress the subject of this paper upon your mind.

I. First, I will show you the immense importance of the heart in religion.

II. Secondly, I will show you the heart which is wrong in the sight of God.

III. Lastly, I will show you the heart which is right in the sight of God.

May God bless the whole subject to the soul of everyone into whose hands this book may fall! May the Holy Spirit, without whom all preaching and writing can do nothing, apply this paper to many consciences, and make it an arrow to pierce many hearts!

I. In the first place, I will show the immense IMPORTANCE of the heart in religion.

How shall I prove this point? From whence shall I fetch my arguments? I must turn to the Word of God. In questions of this kind it matters nothing what the world thinks right or wrong. There is only one sure test of truth. What says the Scripture? What is written in the Bible? What is the mind of the Holy Spirit? If we cannot submit our judgments to this infallible umpire, it is useless to pretend that we have any religion at all.

For one thing, the Bible teaches that the heart is that part of us on which the state of our soul depends. "Out of it are the issues of life." (Prov. 4:23.) The reason, the understanding, the conscience,

the affections, are all second in importance to the heart. The heart is the man. It is the seat of all spiritual life, and health, and strength, and growth. It is the hinge and turning-point in the condition of man's soul. If the heart is alive to God and quickened by the Spirit, the man is a living Christian. If the heart is dead and has not the Spirit, the man is dead before God. The heart is the man! Tell me not merely what a man says and professes, and where a man goes on Sunday, and what money he puts in the collecting plate. Tell me rather what his heart is, and I will tell you what he is. "As a man thinks in his heart, so is he." (Prov. 23:7.)

For another thing, the Bible teaches that the heart is that part of us at which God especially looks. "Man looks at the outward appearance—but the Lord looks on the heart." (1 Sam. 16:7.) "Every way of man is right in his own eyes—but the Lord ponders the heart." (Proverbs 21:2.) Man is naturally content with the outward part of religion, with outward morality, outward correctness, outward regular attendance on means of grace. But the eyes of the Lord look much further. He regards our motives. He "weighs the spirits." (Prov. 16:2.) He says Himself, "I the Lord am the searcher of the heart, the tester of the thoughts." (Jer. 17:10.)

For another thing, the Bible teaches that the heart is the first and foremost thing which God asks man to give him. "My son," He says, "give Me your heart." (Prov., 23:26.) We may give God a bowed head and a serious face, our bodily presence in His house, and a loud amen. But until we give God our hearts, we give Him nothing of any value. The sacrifices of the Jews in Isaiah's time were many and costly. They drew near to God with their mouth, and honored Him with their lips. But they were all wholly useless, because the heart of the worshipers was far from God. (Matt. 15:8.) The zeal of Jehu against idolatry was very great, and his services in pulling down idols brought him many temporal rewards. But there was one great blot on his character which spoiled all. He did not walk in the law of God "with all his heart." (2 Kings 10:31.) The heart is what the husband desires to have in his wife, the parent in his child, and the

master in his servant. And the heart is what God desires to have in professing Christians.

What is the heart in man's body? It is the principal and most important organ in the whole frame. A man may live many years in spite of fevers, wounds, and loss of limbs. But a man cannot live if you injure his heart. Just so it is with the heart in religion. It is the fountain of life to the soul.

What is the root to the tree? It is the source of all life, and growth, and fruitfulness. You may cut off the branches, and wound the trunk, and the tree may yet survive. But if you hurt the root, the tree will die. Just so it is with the heart in religion. It is the root of life to the soul.

What is the mainspring to the watch? It is the cause of all its movements, and the secret of all its usefulness. The case may be costly and beautiful. The face and figures may be skillfully made. But if there is anything wrong with the mainspring the works will not go. Just so it is with the heart in religion. It is the mainspring of life to the soul.

What is the furnace to the steam engine? It is the cause of all its motion and power. The machinery may be properly made. Every screw, and valve, and joint, and crank, and rod may be in its right place. But if the furnace is cold and the water is not turned into steam, the engine will do nothing. Just so is it with the heart in religion. Unless the heart is lighted with fire from on high, the soul will not move.

Would you know the reason why such multitudes around you take no interest in true religion? They have no real concern about God, or Christ, or the Bible, or heaven, or hell, or judgment, or eternity. They care for nothing but what they shall eat, or what they shall drink, or what they shall put on, or what money they can get, or what pleasure they can have. It is their heart which is in fault! They have not the

least appetite for the things of God. They are destitute of any taste or inclination for spiritual things. They need a new mainspring. They need a new heart. "Therefore is there a price in the hand of a fool to get wisdom, seeing he has no heart unto it." (Prov. 17:16.)

Would you know the reason why so many hear the Gospel year after year, and yet remain unmoved by it? Their minds seem like Bunyan's "slough of despond." Cartloads of good instruction are poured into them without producing any good effect. Their reason is convinced. Their head assents to the truth. Their conscience is sometimes pricked. Their feelings are sometimes roused. Why then do they stick fast? Why do they tarry? It is their hearts which are in fault! Some secret idol chains them down to the earth, and keeps them tied hand and foot, so that they cannot move. They need a new heart. Their picture is drawn faithfully by Ezekiel, "They sit before you as my people, and they hear your words—but they will not do them—for with their mouth they show much love—but their heart goes after their covetousness." (Ezek. 33:31.)

Would you know the reason why thousands of so-called Christians will be lost at last, and perish miserably in hell? They will not be able to say that God did not offer salvation to them. They will not be able to plead that Christ did not send them invitations. Oh no! They will be obliged to confess that "all things were ready" for them, except their own hearts. Their own hearts will prove to have been the cause of their ruin! The life-boat was alongside the wreck—but they would not enter it. Christ "would" have gathered them—but they "would not" be gathered. (Matt. 23:37.) Christ would have saved them—but they would not be saved. "They loved darkness more than light." Their hearts were in fault. "They would not come to Christ, that they might have life." (John 3:19; 5:40.)

I leave this branch of my subject. I trust I have said enough to show you the immense importance of the heart in religion. Surely I have good reason for pressing the subject of this paper on your notice. Is your heart right? Is it right in the sight of God?

II. I will now show you, in the second place, the heart that is WRONG in the sight of God. There are only two sorts of hearts, a right one and a wrong one. What is a wrong heart like?

The wrong heart is the natural heart with which we are all born. There are no hearts which are right by nature. There are no such things as naturally "good hearts," whatever some ignorant people may please to say about "having a good heart at the bottom." Ever since Adam and Eve fell, and sin entered into the world, men and women are born with an inclination to evil. Every natural heart is wrong. If your heart has never been changed by the Holy Spirit since you were born, know this day, that your heart is wrong.

What does the Scripture say about the natural heart? It says many things which are deeply solemn, and painfully true. It says that "the heart is deceitful above all things, and desperately wicked." (Jer. 17:9.) It says that "every imagination of the thoughts of the heart is only evil continually." (Gen. 6:5.) It says that "the heart of the sons of men is full of evil." (Eccles. 9:3.) It says that "From within, out of the heart of man," as out of a fountain, "proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within." (Mark 7:21.) Truly this is a humbling picture! The seeds of these things are in the heart of everyone born into the world. Surely I may well tell you that the natural heart is wrong.

But is there no one common mark of the wrong heart, which is to be seen in all whom God has not changed? Yes! there is; and to that common mark of the wrong heart I now request your attention. There is a most striking and instructive figure of speech, which the Holy Spirit has thought fit to use, in describing the natural hear. He calls it a "stony heart." (Ezek. 11:19.) I know no emblem in the Bible so full of instruction, and so apt and fitting as this one. A truer word was never written than that which calls the natural heart a heart of

stone. Mark well what I am going to say; and may the Lord give you understanding!

(a) A stone is HARD. All people know that. It is unyielding, unbending, unimpressible. It may be broken—but it will never bend. The proverb is world-wide, "as hard as a stone." Look at the granite rocks which line the coast of Cornwall. For four thousand years the waves of the Atlantic Ocean have dashed against them in vain. There they stand in their old hardness, unbroken and unmoved. It is just the same with the natural heart. Afflictions, mercies, losses, crosses, sermons, counsels, books, tracts, speaking, writing—all, all are unable to soften it. Until the day that God comes down to change it, it remains unmoved. Well may the natural heart be called a heart of stone!

(b) A stone is COLD. There is a chilly, icy feeling about it, which you know the moment you touch it. It is utterly unlike the feeling of flesh, or wood, or even earth. The proverb is in everyone's mouth, "As cold as a stone." The old marble statues in many a cathedral church have heard the substance of thousands of sermons. Yet they never show any feeling. Not a muscle of their marble faces ever shrinks or moves. It is just the same with the natural heart. It is utterly destitute of spiritual feeling. It cares less for the story of Christ's death on the cross, than it does for the last new novel, or the last debate in Parliament, or the account of a railway accident, or a shipwreck, or an execution. Until God sends fire from heaven to warm it, the natural heart of man has no feeling about religion. Well may it be called a heart of stone!

(c) A stone is BARREN. You will reap no harvest off rocks of any description. You will never fill your barns with grain from the top of Snowdon or Ben Nevis. You will never reap wheat on granite, or slate, or on flint. You may get good crops on Norfolk sands, or Cambridgeshire fens, or Suffolk clay, by patience, labor, money, and good farming. But you will never get a crop worth a farthing off a stone. It is just the same with the natural heart. It is utterly barren of

penitence, or faith, or love, or fear, or holiness, or humility. Until God breaks it up, and puts a new principle in it, it bears no fruit to God's praise. Well may the natural heart be called a heart of stone!

(d) A stone is DEAD. It neither sees, nor hears, nor moves, nor grows. Show it the glories of heaven, and it would not be pleased. Tell it of the fires of hell, and it would not be alarmed. Bid it flee from a roaring lion, or an earthquake, and it would not stir. The Bass Rock and Mount Blanc are just what they were 4000 years ago. They have seen kingdoms rise and fall, and they remain utterly unchanged. They are neither higher, nor broader, nor larger than they were when Noah left the ark. It is just the same with the natural heart. It has not a spark of spiritual life about it. Until God plants the Holy Spirit in it, it is dead and motionless about real religion. Well may the natural heart be called a heart of stone!

The wrong heart is now set before you. Look at it. Think about it. Examine yourself by the light of the picture I have drawn. Perhaps your heart has never yet been changed. Perhaps your heart is still just as it was when you were born. If so, remember this day what I tell you. Your heart is wrong in the sight of God!

Would you know the reason why it is so difficult to do good in the world? Would you know why so few believe the Gospel, and live like true Christians? The reason is, the hardness of man's natural heart. He neither sees nor knows what is for his good. The wonder, to my mind, is not so much that few are converted, as the miraculous fact that any are converted at all. I am not greatly surprised when I see or hear of unbelief. I remember the natural heart is wrong.

Would you know the reason why the state of people is so desperately helpless, if they die in their sins? Would you know why ministers feel so fearful about everyone who is cut off unprepared to meet God? The reason is, the hardness of man's natural heart. What would a man do in heaven, if he got there, with his heart unchanged? By which of the saints would he sit down? What pleasure could he take

in God's presence and company? Oh no! it is vain to conceal it. There can be no real hope about a man's condition, if he dies with his heart wrong.

I leave this point here. Once more I press the whole subject of my paper upon your conscience. Surely you must allow it is a very serious one. Is your heart right? Is it right in the sight of God?

III. I will now show you, in the last place, the right heart. It is a heart of which the Bible contains many pictures. I am going to try to place some of those pictures before you. On a question like this, I want you to observe what God says, rather than what is said by man. Come, now, and see the marks and signs of a right heart.

(a) The right heart is a "NEW heart." (Ezek. 36:26.) It is not the heart with which a man is born—but another heart put in him by the Holy Spirit. It is a heart which has new tastes, new joys, new sorrows, new desires, new hopes, new fears, new likes, new dislikes. It has new views about the soul, and sin, and God, and Christ, and salvation, and the Bible, and prayer, and heaven, and hell, and the world, and holiness. It is like a farm with a new and good tenant. "Old things are passed away. Behold all things are become new." (2 Cor. 5:17.)

(b) The right heart is a "BROKEN and CONTRITE heart." (Psalm 51:17.) It is broken off from pride, self-conceit, and selfrighteousness. Its former high thoughts of self are cracked, shattered, and shivered to atoms. It thinks itself guilty, unworthy, and corrupt. Its former stubbornness, heaviness, and insensibility have thawed, disappeared, and passed away. It no longer thinks lightly of offending God. It is tender, sensitive, and jealously fearful of running into sin. (2 Kings 22:19.) It is humble, lowly, and selfabased, and sees in itself no good thing.

(c) A right heart is a heart which BELIEVES on Christ alone for salvation, and in which Christ dwells by faith. (Rom. 10:10;

Eph. 3:17.) It rests all its hopes of pardon and eternal life on Christ's atonement, Christ's mediation, and Christ's intercession. It is sprinkled in Christ's blood from an evil conscience. (Heb. 10:22.) It turns to Christ as the compass-needle turns to the north. It looks to Christ for daily peace, mercy, and grace—as the sun-flower looks to the sun. It feeds on Christ for its daily sustenance, as Israel fed on the manna in the wilderness. It sees in Christ a special fitness to supply all its needs and requirements. It leans on Him, hangs on Him, builds on Him, cleaves to Him, as its physician, guardian, husband, and friend.

(d) A right heart is a PURIFIED heart. (Acts 15:9; Matt. 5:8) It loves holiness, and hates sin. It strives daily to cleanse itself from all filthiness of flesh and spirit. (2 Cor. 7:1.) It abhors that which is evil, and cleaves to that which is good. It delights in the law of God, and has that law engraved on it, that it may not forget it. (Psalm 119:11.) It longs to keep the law more perfectly, and takes pleasure in those who love the law. It loves God and man. Its affections are set on things above. It never feels so light and happy as when it is most holy; and it looks forward to heaven with joy, as the place where perfect holiness will at length be attained.

(e) A right heart is a PRAYING heart. It has within it "the Spirit of adoption whereby we cry, Abba Father." (Rom. 8:15.) Its daily feeling is, "Your face, Lord, will I seek." (Psalm 27:8.) It is drawn by an habitual inclination to speak to God about spiritual things—weakly, feebly, and imperfectly perhaps—but speak it must. It finds it necessary to pour out itself before God, as before a friend, and to spread before Him all its needs and desires. It tells Him all its secrets. It keeps back nothing from Him. You might as well try to persuade a man to live without breathing, as to persuade the possessor of a right heart to live without praying.

(f) A right heart is a heart that feels within a CONFLICT. (Gal. 5:17.) It finds within itself two opposing principles contending for the mastery—the flesh lusting against the spirit, and the spirit against

the flesh. It knows by experience what Paul means when he says, "I see a law in my members warring against the law of my mind." (Rom. 7:23.) The wrong heart knows nothing of this strife. The strong man armed keeps the wrong heart as his palace, and his goods are at peace. (Luke 11:21.) But when the rightful King takes possession of the heart, a struggle begins which never ends until death. The right heart may be known by its warfare, quite as much as by its peace.

(g) Last—but not least, the right heart is HONEST, and SINGLE, and TRUE. (Luke 8:15;1 Chron. 12:33; Heb. 10:22.) There is nothing about it of falsehood, hypocrisy, or image-acting. It is not double or divided. It really is what it professes to be, feels what it professes to feel, and believes what it professes to believe. Its faith may be feeble. Its obedience may be very imperfect. But one thing will always distinguish the right heart. Its religion will be real, genuine, thorough, and sincere.

A heart such as that which I have now described, has always been the possession of all true Christians of every name, and nation, and people and tongue. They have differed from one another on many subjects—but they have all been of a "right heart." They have some of them fallen, for a season, like David and Peter—but their hearts have never entirely departed from the Lord. They have often proved themselves to be men and women laden with infirmities—but their hearts have been right in the sight of God. They have understood one another on earth. They have found that their experience was everywhere one and the same. They will understand each other even better in the world to come. All that have had "right hearts" upon earth, will find that they have one heart when they enter heaven.

CONCLUSION

(1) I wish now in conclusion to offer to every reader of this paper, a QUESTION to promote self inquiry. I ask you plainly this day, "What is your heart? Is your heart right or wrong?"

I know not who you are into whose hands this paper have fallen. But I do know that self-examination cannot do you any harm. If your heart is right, it will be a comfort to know it. "If our heart condemns us not, then have we confidence towards God." (1 John 3:21.) But if your heart is wrong, it is high time to find it out, and seek a change. The time is short. The night comes when no man can work. Say to yourself this very day, "Is my heart right or wrong?"

Think not to say within yourself, "There is no need for such questions as these. There is no need to make such ado about the heart. I go to church or chapel regularly. I live a respectable life. I hope I shall prove right at last." Beware of such thoughts, I beseech you—beware of them if you would ever be saved. You may go to the best church on earth, and hear the best of preachers. You may be the best of churchmen, or the soundest member of a chapel. But all this time, if your heart is not right in the sight of God, you are on the high road to destruction. Settle down to quiet consideration of the question before you. Look it manfully in the face, and do not turn aside. Is your heart right or wrong?

Think not to say within yourself, "No one can know what his heart is. We must hope the best. No one can find out with any certainty the state of his own soul." Beware, I say again—beware of such thoughts. The thing can be known. The thing can be found out. Deal honestly and fairly with yourself. Set up a 'trial' on the state of your inward man. Summon a jury. Let the Bible preside as judge. Bring up the witnesses. Inquire what your tastes are—where your affections are placed—where your treasure is—what you hate most—what you love most—what pleases you most—what grieves you most. Inquire into all those points impartially, and mark what the answers are. "Where your treasure is there will your heart be also." (Matt. 6:21.) A tree may always be known by its fruit, and a true Christian may always be discovered by his habits, tastes, and affections. Yes! you may soon find out what your heart is, if you are honest, sincere, and impartial. Is it right or wrong?

Think not to say within yourself, "I quite approve of all you say, and hope to examine the state of my heart some day. But I have no time just at present. I cannot find leisure. I wait for a convenient season." Oh, beware of such thoughts—again I say beware! Life is uncertain, and yet you talk of "a convenient season." (Acts 24:25.) Eternity is close at hand, and yet you talk of putting off preparation to meet God. Alas, that habit of putting off is the everlasting ruin of millions of souls! Wretched man that you are! Who shall deliver you from this devil of putting off? Awake to a sense of duty. Throw off the chains that pride, and laziness, and love of the world are weaving round you. Arise and stand upon your feet, and look steadily at the question before you. Churchman or dissenter, I ask you this day—Is your heart right or wrong?

(2) I wish, in the next place, to offer a SOLEMN WARNING to all who know their hearts are wrong—but have no desire to change. I do it with every feeling of kindness and affection. I have no wish to excite needless fears. But I know not how to exaggerate the danger of your condition. I warn you that if your heart is wrong in the sight of God, you are hanging over the brink of hell! There is but a step between you and everlasting death!

Can you really suppose that any man or woman will ever enter heaven without a right heart? Do you flatter yourself that any unconverted person will ever be saved? Away with such a miserable delusion! Cast it from you at once and forever. What says the Scripture? "Except a man be born again he cannot see the kingdom of God." "Except you be converted and become as little children, you shall never see the kingdom of heaven." "Without holiness no man shall see the Lord." (John 3:3; Matt. 18:3; Heb. 12:14.) It is not enough to have our sins pardoned, as many seem to suppose. There is another thing needed as well as a pardon, and that thing is a new heart. We must have the Holy Spirit to renew us, as well as Christ's blood to wash us. Both renewing and washing are needful before anyone can be saved.

Can you suppose for a moment, that you would be happy in heaven, if you entered heaven without a right heart? Away with the miserable delusion! Cast it from you at once and forever! You must have a "fitness for the inheritance of the saints," before you can enjoy it. (Coloss. 1:12.) Your tastes must be tuned and brought into harmony with those of saints and angels, before you can delight in their company. A sheep is not happy when it is thrown into the water. A fish is not happy when it is cast on dry land. And men and women would not be happy in heaven, if they entered heaven without right hearts.

My warning is before you. Harden not your heart against it. Believe it. Act upon it. Turn it to account. Awake and arise to newness of life without delay. One thing is very certain. Whether you hear the warning or not, God will not go back from what He has said. "If we believe not, He abides faithful—He cannot deny Himself." (2 Tim. 2:13.)

(3) I wish, thirdly, to offer COUNSEL to all who know their hearts are wrong—but desire to have them made right. That counsel is short and simple. I advise you to apply at once to the Lord Jesus Christ, and ask for the gift of the Holy Spirit. Entreat Him, as a lost and ruined sinner, to receive you, and supply the needs of your soul. I know well that you cannot make your own heart right. But I know that the Lord Jesus Christ can. And to the Lord Jesus Christ I entreat you to apply without delay.

If any reader of this paper really wants a right heart, I thank God that I can give him good encouragement. I thank God that I can lift up Christ before you, and say boldly, Look at Christ—Seek Christ—Go to Christ. For what did that blessed Lord Jesus come into the world? For what did He give His precious body to be crucified? For what did He die and rise again? For what did He ascend up into heaven, and sit down at the right hand of God? For what did Christ do all this— but to provide complete salvation for poor sinners like you and me— salvation from the guilt of sin, and salvation from the power of sin,

for all who believe! Oh, yes! Christ is no half Savior. He has "received gifts for men, even for the rebellious." (Psalm 68:18.) He waits to pour out the Spirit on all who will come to Him. Mercy and grace— pardon and a new heart, all this Jesus is ready to apply to you by His Spirit, if you will only come to Him. Then come—come without delay to Christ.

What is there that Christ cannot do? He can create. By Him were all things made at the beginning. He called the whole world into being by His command. He can quicken. He raised the dead when He was on earth, and gave back life by a word. He can change. He has turned sickness into health, and weakness into strength—famine into plenty, storm into calm, and sorrow into joy. He has wrought thousands of miracles on hearts already. He turned Peter the unlearned fisherman into Peter the Apostle. He turned Matthew the covetous publican into Matthew the Gospel writer. He turned Saul the self-righteous Pharisee into Paul the Evangelist of the world. What Christ has done once, Christ can do again. Christ and the Holy Spirit are always the same. There is nothing in your heart that the Lord Jesus cannot make right. Only come to Christ.

If you had lived in Palestine, in the days when Jesus was upon earth, you would have sought Christ's help if you had been sick. If you had been crushed down by heart-disease in some back lane of Capernaum, or in some cottage by the blue waters of the sea of Galilee, you would surely have gone to Jesus for a cure. You would have sat by the way-side day after day, waiting for His appearing. You would have sought Him, if He did not happen to come near your dwelling—and never rested until you found Him. Oh, why not do the same this very day for the sickness of your soul? Why not apply at once to the Great Physician in heaven, and ask Him to "take away the stony heart and give you a heart of flesh"? (Ezek. 11:19.) Once more I invite you. If you want a "right heart," do not waste time in trying to make it right by your own strength. It is far beyond your power to do it. Come to the great Physician of souls. Come at once to Jesus Christ.

(4) I wish, lastly, to offer an EXHORTATION to all whose hearts have been made right in the sight of God. I offer it as a word in season to all true Christians. Hear me, I say to every believing brother or sister. I speak especially to you.

Is your heart right? Then be thankful. Praise the Lord for His distinguishing mercy, in "calling you out of darkness into His marvelous light." (1 Pet. 2:9.) Think what you were by nature. Think what has been done for you by free undeserved grace. Your heart may not be all that it ought to be, nor yet all that you hope it will be. But at any rate your heart is not the old hard heart with which you were born. Surely the man whose heart is changed ought to be full of praise.

Is your heart right? Then be humble and watchful. You are not yet in heaven—but in the world. You are in the body. The devil is near you, and never sleeps. Oh, keep your heart with all diligence! Watch and pray lest you fall into temptation. Ask Christ Himself to keep your heart for you. Ask Him to dwell in it, and reign in it, and garrison it, and to put down every enemy under His feet. Give the keys of the citadel into the King's own hands, and leave them there. It is a weighty saying of Solomon, "He who trusts in his own heart is a fool." (Prov. 28:26.)

Is your heart right? Then be hopeful about the hearts of other people. Who has made you to differ? Why should not anyone in the world be changed, when such a one as you has been made a new creature? Work on. Pray on. Speak on. Write on. Labor to do all the good you can to souls. Never despair of anyone being saved so long as he is alive. Surely the man who has been changed by grace ought to feel that there are no desperate cases. There are no hearts which it is impossible for Christ to cure.

Is your heart right? Then do not expect too much from it. Do not be surprised to find it weak and wayward, faint and unstable, often ready to doubt and fear. Your redemption is not complete until

your Lord and Savior comes again. Your full salvation remains yet to be revealed. (Luke 21:28; 1 Pet. 1:5.) You cannot have two heavens—a heaven here and a heaven hereafter. Changed, renewed, converted, sanctified, as your heart is—you must never forget that it is a 'man's heart' after all—and the heart of a man living in the midst of a wicked world.

Finally, let me entreat all right-hearted readers to look onward and forward to the day of Christ's second coming. A time draws near when Satan shall be bound, and Christ's saints shall be changed— when sin shall no more vex us, and the sight of sinners shall no more sadden our minds—when believers shall at length attend on God without distraction, and love Him with a perfect heart. For that day let us wait, and watch, and pray. It cannot be very far off. The night is far spent. The day is at hand. Surely if our hearts are right, we ought often to cry, "Come quickly—come Lord Jesus!

Christ's Invitation

"Come unto Me, all you who labor and are heavy laden, and I will give you rest." Matthew 11:28

The text which heads this paper is one which deserves to be written in letters of gold. Few verses of Scripture have done more good to the souls of people than this old familiar invitation of our Lord Jesus Christ. Let us examine it carefully, and see what it contains.

There are four points in the text before us, to which I am going to ask attention. On each of these I have somewhat to say.

First. Who is the Speaker of this invitation?

Secondly. To whom is this invitation addressed?

Thirdly. What does the Speaker ask us to do?

Lastly. What does the Speaker offer to give?

I. In the first place, Who is the SPEAKER of the invitation which heads this paper? Who is it that invites so freely, and offers so largely? Who is it that says to your conscience this day, "Come—come unto Me"?

We have a right to ask these questions. We live in a lying world. The earth is full of cheats, shams, deceptions, impositions and falsehoods. The value of a promissory note depends entirely on the name which is signed at the bottom. When we hear of a mighty Promiser, we have a right to say, Who is this? and what is His name?

The Speaker of the invitation before you is the greatest and best friend that man has ever had. It is the Lord Jesus Christ, the eternal

Son of God.

He is One who is ALMIGHTY. He is God the Father's fellow and equal. He is very God of very God. By Him were all things made. In His hand are all the treasures of wisdom and knowledge. He has all power in heaven and earth. In Him all fullness dwells. He has the keys of death and hell. He is now the appointed Mediator between God and man—He will one day be the Judge and King of all the earth. When such a One as this speaks, you may safely trust Him. What He promises He is able to perform. (Zech. 13:7; John 1:3; Col. 2:3, Matt. 28:18; Col. 1:19; Rev. 1:18.)

He is One who is most LOVING. He loved us so that He left heaven for our sakes, and laid aside for a season the glory that He had with the Father. He loved us so that He was born of a woman for our sakes, and lived thirty-three years in this sinful world. He loved us so that He undertook to pay our mighty debt to God, and died upon the cross to make atonement for our sins. When such a One as this speaks, He deserves a hearing. When He promises a thing, you need not be afraid to trust Him.

He is One who knows the heart of man most thoroughly. He took on Him a body like our own, and was made like man in all things, sin only excepted. He knows by experience what man has to go through. He has tasted poverty, and weariness, and hunger, and thirst, and pain, and temptation. He is acquainted with all our condition upon earth. He has "suffered Himself being tempted." When such a One as this makes an offer, He makes it with perfect wisdom. He knows exactly what you and I need. (Heb. 2:18.)

He is One who never breaks His word. He always fulfills His promises. He never fails to do what He undertakes. He never disappoints the soul that trusts Him. Mighty as He is, there is one thing which He cannot do—it is impossible for Him to lie. (Heb. 6:18.) When such an One as this makes a promise, you need not

doubt that He will stand to it. You may depend with confidence on His word.

You have now heard who sends the invitation which is before you today. It is the Lord Jesus Christ. Give Him the credit due to His name. Grant Him a full and impartial bearing. Believe that a promise from His mouth deserves your best attention. See that you refuse not Him who speaks. It is written, "See that you don't refuse him who speaks. For if they didn't escape when they refused him who warned on the Earth, how much more will we not escape who turn away from him who warns from heaven." (Heb. 12:25.)

II. I will now show you, in the second place, to whom the invitation before you is addressed.

The Lord Jesus Christ addresses "all who labor and are heavy-laden." The expression is deeply comforting and instructive. It is wide, sweeping, and comprehensive. It describes the case of millions in every part of the world.

Where are the laboring and heavy-laden? They are everywhere. They are a multitude that man can scarcely number; they are to be found in every climate, and in every country under the sun. They live in Europe, in Asia, in Africa, and in America. They dwell by the banks of the Seine, as well as the banks of the Thames—by the banks of the Mississippi as well as the banks of the Niger. They abound under republics as well as under monarchies—under liberal governments as well as under despotism. Everywhere you will find trouble, care, sorrow, anxiety, murmuring, discontent, and unrest. What does it mean? What does it all come to? People are "laboring and heavyladen."

To what class do the laboring and heavy laden belong? They belong to every class—there is no exception. They are to be found among masters as well as among servants—among rich as well as among

poor—among kings as well as among subjects—among learned as well as among ignorant people. In every class you will find trouble, care, sorrow, anxiety, murmuring, discontent, and unrest. What does it mean? What does it all come to? People are "laboring and heavyladen."

How shall we explain this? What is the cause of the state of things which I have just tried to describe? Did God create man at the beginning to be unhappy? Most certainly not. Are human governments to blame because people are not happy? At most to a very slight extent. The fault lies far too deep to be reached by human laws. There is another cause, a cause which many unhappily refuse to see. THAT CAUSE IS SIN.

Sin and departure from God, are the true reasons why people are everywhere laboring and heavy-laden. Sin is the universal disease which infects the whole earth. Sin brought in thorns and thistles at the beginning, and obliged man to earn his bread by the sweat of his brow. Sin is the reason why the "whole creation groans and travails in pain," and the "foundations of the earth are out of course." (Rom. 8:22; Psalm 82:5.) Sin is the cause of all the burdens which now press down mankind. Most people know it not, and weary themselves in vain to explain the state of things around them. But sin is the great root and foundation of all sorrow, whatever proud man may think. How much people ought to hate sin!

Are you one of those who are laboring and heavy-laden? I think it very likely that you are. I am firmly persuaded that there are thousands of men and women in the world who are inwardly uncomfortable, and yet will not confess it. They feel a burden on their hearts, which they would gladly get rid of; and yet they do not know the way. They have a conviction that all is not right in their inward man, which they never tell to anyone. Husbands do not tell it to their wives, and wives do not tell it to their husbands; children do not tell it to their parents, and friends do not tell it to their friends. But the inward burden lies heavily on many hearts! There is far more

unhappiness than the world sees. Disguise it as some will, there are multitudes uncomfortable because they know they are not prepared to meet God. And you, who are reading this volume, perhaps are one.

If any reader of this paper is "laboring and heavy-laden," you are the very person to whom the Lord Jesus Christ sends an invitation this day. If you have an aching heart, and a sore conscience—if you want rest for a weary soul, and know not where to find it—if you want peace for a guilty heart, and are at a loss which way to turn—you are the man, you are the woman, to whom Jesus speaks today. There is hope for you. I bring you good tidings. "Come unto Me," says the Lord Jesus, "and I will give you rest."

You may tell me this invitation cannot be meant for you, because you are not good enough to be invited by Christ. I answer, that Jesus does not speak to the good—but to the "laboring and heavy-laden." Do you know anything of this feeling? Then you are one to whom He speaks.

You may tell me that the invitation cannot be meant for you, because you are a sinner, and know nothing about religion. I answer, that it matters nothing what you are, or what you have been. Do you at this moment feel "laboring and heavy-laden"? Then you are one to whom Jesus speaks.

You may tell me that you cannot think the invitation is meant for you, because you are not yet converted, and have not got a new heart. I answer, that Christ's invitation is not addressed to the converted— but to the "laboring and heavy-laden." Is this what you feel? Is there any burden on your heart? Then you are one of those to whom Christ speaks.

You may tell me that you have no right to accept this invitation, because you do not know that you are one of God's elect. I answer, that you have no right to put words in Christ's mouth, which He has not used. He does not say, "Come unto Me, all you that are elect." He

addresses all the "laboring and heavy-laden ones," without any exception. Are you one of them? Is there weight within on your soul? This is the only question you have to decide. If you are, you are one of those to whom Christ speaks.

If you are one of the "laboring and heavy-laden" ones, once more I entreat you not to refuse the invitation which I bring you today. Do not forsake your own mercies. The harbor of refuge is freely before you—do not turn away from it. The best of friends holds out His hand to you—let not pride, or self-righteousness, or fear of man's ridicule, make you reject His offered love. Take Him at His word. Say to Him, "Lord Jesus Christ, I am one of those whom Your invitation suits—I am laboring and heavy-laden. Lord, what will You have me to do?"

III. I will now show you, in the third place, what the Lord Jesus Christ asks you to do. Three words make up the sum and substance of the invitation which He sends you today. If you are "laboring and heavy-laden," Jesus says, "Come unto Me."

There is a grand simplicity about the three words now before you. Short and plain as the sentence seems, it contains a mine of deep truth and solid comfort. Weigh it—look at it—consider it—ponder it well. I believe that it is one half of saving Christianity to understand what Jesus means, when He says, "Come unto Me."

Mark well, that the Lord Jesus does not bid the laboring and heavyladen "go and work." Those words would carry no comfort to heavy consciences—it would be like requiring labor from an exhausted man. No—He bids them "Come!" He does not say, "Pay Me what you owe." That demand would drive a broken heart into despair—it would be like claiming a debt from a ruined bankrupt. No—He says, "Come!" He does not say, "Stand still and wait." That command would only be a mockery—it would be like promising to give

medicine at the end of a week to one at the point of death." No—He says, "Come!" Today—at once—without any delay, "Come unto Me."

But, after all, what is meant by coming to Christ? It is an expression often used—but often misunderstood. Beware that you make no mistake at this point. Here unhappily, thousands turn aside out of the right course, and miss the truth. Beware that you do not make shipwreck at the very mouth of the harbor.

(a) Take notice, that coming to Christ means something more than coming to church and chapel. You may fill your place regularly at a place of worship, and attend all outward means of grace, and yet not be saved. All this is not coming to Christ.

(b) Take notice, that coming to Christ is something more than coming to the Lord's table. You may be a regular member and communicant; you may never be missing in the lists of those who eat that bread and drink that wine, which the Lord commanded to be received, and yet you may never be saved. All this is not coming to Christ.

(c) Take notice, that coming to Christ is something more than coming to ministers. You may be a constant hearer of some popular preacher, and a zealous partisan of all his opinions, and yet never be saved. All this is not coming to Christ.

(d) Take notice, once more, that coming to Christ is something more than coming to the possession of head-knowledge about Him. You may know the whole system of evangelical doctrine, and be able to talk, argue, and dispute on every jot of it, and yet never be saved. All this is not coming to Christ.

Coming to Christ is coming to Him with the heart by simple FAITH. Believing on Christ is coming to Him, and coming to Christ is believing on Him. It is that act of the soul which takes place when a man, feeling his own sins, and despairing of all other hope, commits himself to Christ for salvation, ventures on Him, trusts Him, and

casts himself wholly on Him. When a man turns to Christ empty that he may be filled, sick that he may be healed, hungry that he may be satisfied, thirsty that he may be refreshed, needy that he may be enriched, dying that he may have life, lost that he may be saved, guilty that he may be pardoned, sin-defiled that he may be cleansed, confessing that Christ alone can supply his need—then he comes to Christ. When he uses Christ as the Jews used the city of refuge, as the starving Egyptians used Joseph, as the dying Israelites used the brazen serpent—then he comes to Christ. It is the empty soul's venture on a full Savior. It is the drowning man's grasp on the hand held out to help him. It is the sick man's reception of a healing medicine. This, and nothing more than this, is coming to Christ.

Let every reader of this paper accept at this point a word of caution. Beware of mistakes as to this matter of coming to Christ. Do not stop short in any half-way house. Do not allow the devil and the world to cheat you out of eternal life. Do not suppose that you will ever get any good from Christ, unless you go straight, direct, thoroughly, and entirely to Christ Himself. Trust not in a little outward formality; do not content yourself with a regular use of outward means. A lantern is an excellent help in a dark night—but it is not home. Means of grace are useful aids—but they are not Christ. Oh, no! Press onward, forward, upward, until you have had personal, heart-felt dealings with Christ Himself.

Beware of mistakes as to the manner of coming to Christ. Dismiss from your mind forever all idea of worthiness, merit, and fitness in yourself. Throw away all notions of goodness, righteousness, and personal deservings. Think not that you can bring anything to recommend you, or to make you deserving of Christ's notice. You must come to Him as a poor, guilty, undeserving sinner, or you cannot come at all. "But to him who doesn't work, but believes in Him who justifies the ungodly, his faith is accounted for righteousness. " (Rom. 4:5.) It is the peculiar mark of the faith that justifies and saves, that it brings to Christ nothing but an empty hand.

Last—but not least, let there be no mistake in your mind as to the special character of the man who has come to Christ, and is a true Christian. He is not an angel; he is not a half-angelic being, in whom is no weakness, or blemish, or infirmity—he is nothing of the kind. He is nothing more than a sinner who has found out his sinfulness, and has learned the blessed secret of living by faith in Christ. What was the glorious company of the apostles and prophets? What was the noble army of martyrs? What were Isaiah, Daniel, Peter, James, John, Paul, Polycarp, Chrysostom, Augustine, Luther, Ridley, Latimer, Bunyan, Baxter, Whitefield, Venn, Chalmers, Bickersteth, M'Cheyne? What were they all—but sinners who knew and felt their sins, and trusted only in Christ? What were they—but people who accepted the invitation I bring you this day, and came to Christ by faith? By this faith they lived—in this faith they died. In themselves and their doings they saw nothing worth mentioning; but in Christ they saw all that their souls required.

The invitation of Christ is now before you. If you never listened to it before, listen to it today. Broad, full, free, wide, simple, tender, kind —that invitation will leave you without excuse if you refuse to accept it. There are some invitations, perhaps, which it is wiser and better to decline. There is one which ought always to be accepted that one is before you today. Jesus Christ is saying, "Come—come unto Me."

IV. I will now show you, in the last place, what the Lord Jesus Christ promises to give. He does not ask the "laboring and heavyladen" to come to Him for nothing. He holds out gracious inducements—He allures them by sweet offers. "Come unto Me," He says, "and I will give you rest."

Rest is a pleasant thing. Few are the men and women in this weary world who do not know the sweetness of it. The man who has been laboring hard with his hands all the week, working in iron, or brass, or stone, or wood, or clay—digging, lifting, hammering, cutting—he knows the comfort of going home on Saturday night, and having one day of rest. The man who has been toiling hard with his head all day

—writing, copying, calculating, composing, scheming, planning—he knows the comfort of laying aside his papers, and having a little rest. Yes! rest is a pleasant thing.

And rest is one of the principal offers which the Gospel makes to man. "Come to me," says the world, "and I will give you riches and pleasure." "Come with me," says the devil, "and I will give you greatness, power, and wisdom." "Come unto Me," says the Lord Jesus Christ," and I will give you rest."

But what is the nature of that rest which the Lord Jesus promises to give? It is no mere repose of body. A man may have that and yet be miserable. You may place him in a palace, and surround him with every possible comfort. You may give him money in abundance, and everything that money can buy. You may free him from all care about tomorrow's bodily needs, and take away the need of laboring for a single hour. All this you may do to a man, and yet not give him true rest. Thousands know this only too well by bitter experience. Their hearts are starving in the midst of worldly plenty. Their inward man is sick and weary, while their outward man is clothed in purple and fine linen, and fares sumptuously every day! Yes—a man may have houses, and lands, and money, and horses, and carriages, and soft beds, and good fare, and attentive servants—and yet not have true rest.

The rest that Christ gives is an inward and spiritual thing. It is rest of heart, rest of conscience, rest of mind, rest of affection, rest of will. It is rest, from a comfortable sense of sins being all forgiven and guilt all put away. It is rest, from a solid hope of good things to come, laid up beyond the reach of disease, and death, and the grave. It is rest, from the well-grounded feeling, that the great business of life is settled, its great end provided for, that in time all is well done, and in eternity heaven will be our home.

(a) Rest such as this the Lord Jesus gives to those who come to Him, by showing them His own finished work on the cross, by clothing

them in His own perfect righteousness, and washing them in His own precious blood. When a man begins to see that the Son of God actually died for his sins, his soul begins to taste something of inward quiet and peace.

(b) Rest such as this the Lord Jesus gives to those who come to Him, by revealing Himself as their ever-living High Priest in heaven, and God reconciled to them through Him. When a man begins to see that the Son of God actually lives to intercede for him, he will begin to feel something of inward quiet and peace.

(c) Rest such as this the Lord Jesus gives to those who come to Him, by implanting His Spirit in their hearts, witnessing with their spirits that they are God's children, and that old things are passed away, and all things are become new. When a man begins to feel an inward drawing towards God as a Father, and a sense of being an adopted and forgiven child, his soul begins to feel something of quiet and peace.

(d) Rest such as this the Lord Jesus gives to those who come to Him, by dwelling in their hearts as King, by putting all things within in order, and giving to each faculty its place and work. When a man begins to find order in his heart in place of rebellion and confusion, his soul begins to understand something of quiet and peace. There is no true inward happiness, until the true King is on the throne.

(e) Rest such as this is the privilege of all believers in Christ. Some know more of it and some less; some feel it only at distant intervals, and some feel it almost always. Few enjoy the sense of it without many a battle with unbelief, and many a conflict with fear. But all who truly come to Christ, know something of this rest. Ask them, with all their complaints and doubts, whether they would give up Christ and go back to the world. You will get only one answer. Weak as their sense of rest may be, they have got hold of something which does them good, and that something they cannot let go.

(f) Rest such as this is within reach of all who are willing to seek it and receive it. The poor man is not so poor but he may have it; the ignorant man is not so ignorant but he may know it; the sick man is not so weak and helpless but he may get hold of it. Faith, simple faith, is the one thing needful in order to possess Christ's rest. Faith in Christ is the grand secret of happiness. Neither poverty, nor ignorance, nor tribulation, nor distress can prevent men and women feeling rest of soul, if they will only come to Christ and believe.

(g) Rest such as this is the possession which makes people independent of worldly changes. Banks may break, and money make itself wings and flee away. War, pestilence, and famine may break in on a land, and the foundations of the earth be out of course. Health and vigor may depart, and the body be crushed down by loathsome disease. Death may cut down wife, and children, and friends, until he who once enjoyed them stands entirely alone. But the man who has come to Christ by faith, will still possess something which can never be taken from him. Like Paul and Silas, he will sing in prison. Like Job, bereaved of children and property, he will bless the name of the Lord. (Acts 16:25; Job 1:21.) He is the truly independent man who possesses that which nothing can take away.

(h) Rest such as this is the possession which makes people truly rich. It lasts; it wears; it endures. It lightens the solitary home. It smooths the dying pillow. It goes with people when they are placed in their coffins. It abides with them when they are laid in their graves. When friends can no longer help us, and money is no longer of use—when doctors can no longer relieve our pain, and nurses can no longer minister to our needs—when sense begins to fail, and eye and ear can no longer do their duty—then, even then, the "rest" which Christ gives will be shed abroad in the heart of the believer. The words "rich" and "poor" will change their meaning entirely one day. He is the only rich man who has come to Christ by faith, and from Christ has received rest. This is the rest which Christ offers to give to all who are "laboring and heavy-laden."

This is the rest for which He invites them to come to Him. This is the rest which I want you to enjoy, and to which I bring you an invitation this day. May God grant that the invitation may not be brought to you in vain!

(1) Does any reader of this paper feel ignorant of the "rest" of which I have been speaking? If so, what have you got from your religion? You live in a Christian land; you profess and call yourself a Christian. You have probably attended a Christian place of worship many years. You would not like to be called an infidel or a heathen. Yet all this time what benefit have you received from your Christianity! What solid advantage have you obtained from it? For anything one can see, you might just as well have been a Turk or a Jew.

Take advice this day, and resolve to possess the realities of Christianity as well as the name, and the substance as well as the form. Do not be content until you know something of the peace, and hope, and joy, and consolation which Christians enjoyed in former times. Ask yourself what is the reason that you are a stranger to the feelings which men and women experienced in the days of the Apostles. Ask yourself why you do not "rejoice in the Lord," and feel "peace with God," like the Romans and Philippians, to whom Paul wrote. Religious feelings, no doubt, are often deceptive; but surely the religion which produces no feelings at all is not the religion of the New Testament. The religion which gives a man no inward comfort, can never be a religion from God. Take heed to yourself. Never be satisfied until you know something of the "rest that is in Christ."

(2) Does any reader of this paper desire rest of soul, and yet knows not where to turn for it? Remember this day, that there is only one place where it can be found. Governments cannot give it; education will not impart it; worldly amusements cannot supply it; money will not purchase it. It can only be found in the hand of Jesus Christ—and to His hand you must turn, if you would find peace within.

There is no royal road to rest of soul. Let that never be forgotten. There is only one way to the Father—Jesus Christ; one door into heaven—Jesus Christ; and one path to heart-peace—Jesus Christ. By that way all "laboring and heavy-laden" ones must go, whatever be their rank or condition. Kings in their palaces and paupers in the workhouse, are all on a level in this matter. All alike must come to Christ, if they feel soul-weary and athirst. All must drink of the same fountain, if they would have their thirst relieved.

You may not believe what I am now writing. Time will show who is right, and who is wrong. Go on, if you will, imagining that true happiness is to be found in the good things of this world. Seek it, if you will, in reveling and banqueting, in dancing and merry-making, in races and theaters, in sports and cards. Seek it if you will, in reading and scientific pursuits, in music and painting, in politics and business. Seek it—but you will never overtake it, unless you change your plan. Real heart-rest is never to be found except in heart-union with Jesus Christ.

The Princess Elizabeth, daughter of Charles I, lies buried in Newport church, in the Isle of Wight. A marble monument, erected by our gracious Queen Victoria, records in a touching way the manner of her death. She languished in Carisbrook Castle during the unhappy Commonwealth wars, a prisoner, alone, and separate from all the companions of her youth, until death set her free. She was found dead one day with her head leaning on her Bible, and the Bible open at the words, "Come unto Me, all you who labor and are heavy-laden, and I will give you rest." The monument in Newport church records this fact. It consists of a female figure reclining her head on a marble book, with the text already quoted engraved on the book. Think what a sermon in stone that monument preaches. Think, what a standing memorial it affords of the utter inability of rank and high birth to confer certain happiness! Think what a testimony it bears to the lesson before you this day—the mighty lesson that there is no true rest for anyone excepting in Christ! Happy will it be for your soul if that lesson is never forgotten!

(3) Does any reader of this paper desire to possess the rest that Christ alone can give, and yet feel afraid to seek it? I beseech you, as a friend to your soul, to cast this needless fear away. For what did Christ die on the cross, if not to save sinners? For what does He sit at the right hand of God, if not to receive and intercede for sinners? When Christ invites you so plainly, and promises so freely, why should you rob your own soul, and refuse to come to Him?

Who, among all the readers of this paper, desires to be saved by Christ, and yet is not saved at present? Come, I beseech you—come to Christ without delay. Though you have been a great sinner, Come! Though you have long resisted warnings, counsels, sermons, Come! Though you have sinned against light and knowledge, against a father's advice and a mother's tears, Come! Though you have plunged into every excess of wickedness, and lived without prayer, yet Come! The door is not shut, the fountain is not yet closed. Jesus Christ invites you. It is enough that you feel laboring and heavyladen, and desire to be saved. Come! Come to Christ without delay!

Come to Him by faith, and pour out your heart before Him in prayer. Tell Him the whole story of your life, and ask Him to receive you. Cry to Him as the penitent thief did, when he saw Him on the cross. Say to Him, "Lord, save me also! Lord, remember me!" Come! Come to Christ without delay!

If you have never come to this point yet, you must come to it at last, if you mean to be saved. You must apply to Christ as a sinner; you must have personal dealings with the great Physician, and apply to Him for a cure. Why not do it at once? Why not this very day accept the great invitation? Once more, I repeat my exhortation. Come! Come to Christ without delay!

(4) Has any reader of this paper found the rest which Christ gives? Have you tasted true peace by coming to Him and casting your soul on Him? Then go on to the end of your days as you have begun, looking to Jesus and living on Him. Go on drawing daily full supplies

of rest, peace, mercy, and grace from the great fountain of rest and peace. Remember that, if you live to the age of Methuselah, you will never be anything but a poor empty sinner, owing all you have and hope for, to Christ alone.

Never be ashamed of living the life of faith in Christ. People may ridicule and mock you, and even silence you in argument; but they can never take from you the feelings which faith in Christ gives. They can never prevent you feeling, "I was weary until I found Christ—but now I have rest of conscience. I was blind—but now I see. I was dead —but I am alive again. I was lost—but I am found."

Invite all around you to come to Christ. Use every lawful effort to bring father, mother, husband, wife, children, brothers, sisters, friends, relatives, companions, fellow-workmen, servants—to bring all and everyone to the knowledge of the Lord Jesus. Spare no pains. Speak to them about Christ—speak to Christ about them. Be instant in season, out of season. Say to them, as Moses did to Hobab, "Come you with us, and we will do you good." (Num. 10:29.) The more you work for the souls of others, the more blessing will you get for your own soul.

Last—but not least, look forward with confidence to a better rest in a world to come. Yet a little time, and He who shall come, will come, and will not tarry. He will gather together all who have believed in Him, and take His people to a home where the wicked shall cease from troubling, and the weary shall be at perfect rest. He shall give them a glorious body, in which they shall serve Him without distraction, and praise Him without weariness. He shall wipe away tears from all faces, and make all things new. (Isa, 25:8.)

There is a good time coming for all who have come to Christ and committed their souls into His keeping. They shall "remember all the way by which they have been led," and see the wisdom of every step in the way. They shall wonder that they ever doubted the kindness and love of their Shepherd. Above all, they shall wonder that they

could live so long without Him, and that when they heard of Him they could hesitate about coming to Him.

There is a pass in Scotland called Glencoe, which supplies a beautiful illustration of what heaven will be to the man who comes to Christ. The road through Glencoe carries the traveler up a long and steep ascent, with many a little winding and many a little turn in its course. But when the top of the pass is reached, a stone is seen by the wayside, with these simple words engraved on it, "Rest, and be thankful." Those words describe the feelings with which everyone who comes to Christ will at length enter heaven. The summit of the narrow way will be won. We shall cease from our weary journeying, and sit down in the kingdom of God. We shall look back over all the way of life with thankfulness, and see the perfect wisdom of every little winding and turn in the steep ascent by which we were led. We shall forget the toils of the upward journey in the glorious rest. Here in this world our sense of rest in Christ at best is feeble and partial— but, "when that which is perfect is come, then that which is in part shall be done away." (1 Cor. 13:10.) Thanks be unto God—a day is coming when believers shall rest perfectly, and be thankful.

Faith

"God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish—but have everlasting life." John 3:16

There are few texts better known than that which heads this page. Its words are probably familiar to your ears. You have very likely heard them, or read them, or quoted them, a hundred times. But have you ever considered what a vast amount of divinity this text contains? No

wonder that Luther called it "the Bible in miniature!" And have you ever considered what an immensely solemn question arises out of this text? The Lord Jesus says, "Whoever believes shall not perish." Now, reader, DO YOU BELIEVE?

Questions about religion are seldom popular. They frighten people. They oblige them to look within and to think. The insolvent tradesman does not like his books to be searched. The faithless steward does not like his accounts to be examined. And the unconverted professing Christian does not like to be asked homequestions about his soul.

But questions about religion are very useful. The Lord Jesus Christ asked many questions during His ministry on earth. The servant of Christ ought not to be ashamed to do likewise. Questions about things necessary to salvation—questions which probe the conscience, and bring men face to face with God—such questions often bring life and health to souls. I know few questions more important than the one before you today. DO YOU BELIEVE?

Reader, the question before you is no easy one to answer. Think not to thrust it aside by the off-hand answer, "Of course I believe." I tell you this day, that true belief is no such "matter of course" as you suppose. I tell you that myriads of Protestants and Roman Catholics are constantly saying on Sundays, "I believe," who know nothing whatever of believing. They cannot explain what they mean. They neither know what, nor in whom, they believe. They can give no account of their faith. Reader, a belief of this kind is utterly useless. It can neither satisfy, nor sanctify, nor save.

I invite you in all affection, to consider the question which heads this tract. I ask you to give me your attention while I try to place it before you in its full proportions. In order to see clearly the importance of "believing," you should ponder well the words of Christ to which I have already referred. It is by the unfolding of these words, that I

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